---
title: "禪林寶訓 · 第四"
description: "禅林宝训由南宋僧人净善重集，收录南岳下十一世黄龙慧南至十六世佛照拙庵等宋代高僧的嘉言懿行。本书编纂于宋淳熙年间，旨在匡正当时禅林轻忽戒律、空谈之流弊。其内容强调道德修持与禅修实践并重，融汇儒释思想，教导学人修身养性、住持丛林之道。作为禅门重要清规宝典，该书被誉为禅林的道德教科书，对后世佛教尤其是禅宗的发展影响深远，是研究宋代禅宗思想与丛林制度的重要文献。"
url: "https://rushiwowen.co/en/r/cmcy1qedu0rl5l804t1uhzqq5"
---

## 禪林寶訓卷第四

東吳沙門淨善重集

> Collection by Jing Shan of Eastern Wu

佛智裕和尚曰。駿馬之奔逸而不敢肆足者。銜轡之禦也。小人之強橫不敢縱情者。刑法之制也。意識之流浪不敢攀緣者。覺照之力也。烏乎學者無覺照。猶駿馬無銜轡。小人無刑法。將何以絕貪慾治妄想乎與鄭居士法語。

> Master Zhiyu of the Buddha-Wisdom said: "A swift horse, though it may gallop wildly, does not dare to run unchecked—this is due to the restraint of bit and reins. A petty person, though they may act with force and arrogance, does not dare to indulge their passions—this is due to the control of laws and punishments. The wandering mind, though it may drift and scatter, does not dare to grasp at objects—this is due to the power of mindful awareness. Alas, if a learner lacks mindful awareness, it is like a swift horse without bit and reins, or a petty person without laws and punishments. How then can they cut off greed and desire, and govern their deluded thoughts?"

佛智謂水菴曰。住持之體有四焉。一道德。二言行。三仁義。四禮法。道德言行乃教之本也。仁義禮法乃教之末也。無本不能立。無末不能成。先聖見學者不能自治。故建叢林以安之。立住持以統之。然則叢林之尊非為住持。四事豐美非為學者。皆以佛祖之道故。是以善為住持者。必先尊道德守言行。能為學者必先存仁義遵禮法。故住持非學者不立。學者非住持不成。住持與學者。猶身之與臂。頭之與足。大小適稱而不悖。乃相須而行也。故曰。學者保於叢林。叢林保於道德。住持人無道德。則叢林將見其廢矣實錄。

> The wisdom of the Buddha teaches Shui'an: There are four essential qualities for an abbot. First, virtue and wisdom. Second, words and deeds. Third, benevolence and righteousness. Fourth, propriety and discipline. Virtue, wisdom, words, and deeds are the root of teaching. Benevolence, righteousness, propriety, and discipline are the branches of teaching. Without the root, nothing can be established. Without the branches, nothing can be perfected. The ancient sages saw that practitioners could not govern themselves, so they established monasteries to shelter them and appointed abbots to guide them. Yet the dignity of the monastery is not for the abbot alone, nor are abundant resources provided merely for the practitioners. All is done for the sake of the Buddha's path. Therefore, a good abbot must first honor virtue and wisdom and uphold proper words and deeds. A good practitioner must first cultivate benevolence and righteousness and follow propriety and discipline. Thus, an abbot cannot stand without practitioners, and practitioners cannot be perfected without an abbot. The abbot and the practitioners are like the body and its arms, the head and its feet—properly proportioned and harmonious, they depend on each other to move forward. Hence it is said: Practitioners are sustained by the monastery, and the monastery is sustained by virtue and wisdom. If the abbot lacks virtue and wisdom, the monastery will surely decline.<note>Recorded Sayings</note>

水菴一和尚曰。易言。君子思患而預防之。是故古之人思生死大患防之以道。遂能經大傳遠。今之人謂求道迂闊不若求利之切當。由是競習浮華計較毫末。希目前之事。懷苟且之計。所至莫肯為周歲之規者。況生死之慮乎。所以學者日鄙叢林日廢。綱紀日墜。以至陵夷顛沛。殆不可救。嗟乎。可不鑑哉雙林實錄。

> Master Shui'an once said: The Book of Changes states, "A noble person anticipates potential troubles and takes preventive measures." Therefore, the ancients, contemplating the great peril of life and death, guarded against it with the Way. Thus they were able to transmit their teachings widely and preserve them for generations. People today, however, consider seeking the Way to be impractical and remote, not as immediate and tangible as pursuing profit. Consequently, they compete in chasing superficial glamour, calculating trivial gains, focusing only on immediate concerns, and harboring short-sighted plans. Wherever they go, none are willing to make plans even for a year ahead—how much less do they consider the matter of life and death? As a result, learners grow increasingly shallow, monastic communities decline day by day, discipline deteriorates, leading to decay and collapse, almost beyond remedy. Alas! Should we not take this as a warning?

水菴曰。昔遊雲居。見高菴夜參謂。至道逕挺不近人情。要須誠心正意勿事矯飾偏邪。矯飾則近詐佞。偏邪則不中正。與至道皆不合矣。竊思其言近理。乃刻意踐之。逮見佛智先師。始浩然大徹。方得不負平生行脚之志與月堂書。

> Shui'an said: In my early days, I traveled to Yunju Monastery. There, I heard Gaochan speak during the night assembly, saying: "The ultimate truth stands upright, never bending to human sentiment. It demands a sincere heart and correct intention, free from all affectation and partiality. Affectation leads to deceit and flattery; partiality strays from the Middle Way. Both are incompatible with the ultimate truth." Reflecting on his words, I found them close to reason, and so I earnestly practiced them. It was only when I met my late teacher, Fozhi, that my mind opened wide and I attained a great awakening. Only then did I feel I had not failed the aspiration that drove my lifelong pilgrimage.

水菴曰。月堂住持所至以行道為己任。不發化主不事登謁。每歲食指隨常住所得用之。衲子有志充化。導者多却之。或曰。佛戒比丘持鉢以資身命。師何拒之弗容。月堂曰。我佛在日則可。恐今日為之必有好利者。而至於自鬻矣。因思月堂防微杜漸深切著明。稱實之言。今猶在耳。以今日觀之。又豈止自鬻而已矣法語。

> Shui'an said, "Wherever Yuetang served as abbot, he took the practice of the Way as his personal responsibility. He did not send out fundraisers or engage in soliciting donations. Each year, he relied on whatever the monastery naturally received to meet its needs. When monks with the aspiration to go out and seek alms came to him, he often turned them away. Some asked, 'The Buddha instructed monks to carry a bowl and rely on alms for their livelihood. Why do you refuse and not allow it?' Yuetang replied, 'In the Buddha's own time, it was appropriate. But I fear that if we do it today, there will inevitably be those who seek profit, to the point of selling themselves.' Reflecting on this, Yuetang's vigilance against the slightest deviation and his profound clarity in preventing gradual decline were truly insightful and honest words. They still ring in my ears today. Looking at the present situation, it has gone even further—not just selling oneself, but far worse."

水菴謂侍郎尤延之曰。昔大愚慈明谷泉瑯瑘。結伴參汾陽。河東苦寒眾人憚之。惟慈明志在於道。曉夕不怠。夜坐欲睡引錐自刺。嘆曰。古人為生死事大不食不寢。我何人哉。而縱荒逸。生無益於時。死無聞於後。是自棄也。一旦辭歸。汾陽嘆曰。楚圓今去。吾道東矣西湖記聞。

> Shui'an said to Vice Minister You Yanzhi, "In the past, Dayu, Ciming, Guquan, and Langya formed a group to study under Fenyang. The region east of the Yellow River was bitterly cold, and everyone dreaded it. Only Ciming remained unwavering in his commitment to the Way, diligent from dawn till dusk without rest. When he felt drowsy during night meditation, he would prick himself with an awl and sigh, 'The ancients regarded the matter of life and death as paramount, neglecting food and sleep. Who am I to indulge in idleness? To live without benefiting the world and die without leaving a legacy—that is to abandon oneself.' One day, he bid farewell and left. Fenyang sighed and said, 'Now that Chuyuan has departed, my teachings will spread eastward.'"

水菴曰。古德住持率己行道。未嘗苟簡自恣。昔汾陽每嘆。像季澆漓學者難化。慈明曰。甚易。所患主法者不能善導耳。汾陽曰。古人淳誠尚且三二十年方得成辦。慈明曰。此非聖哲之論。善造道者千日之功。或謂慈明妄誕不聽。而汾地多冷因罷夜參。有異比丘謂汾陽曰。會中有大士六人奈何。不說法。不三年果有六人成道者。汾陽嘗有頌曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚西湖記聞及僧傳。

> Master Shui'an said: The ancient virtuous abbots practiced the Way through their own conduct, never being careless or indulgent. In the past, Master Fenyang often lamented: "In this degenerate age, practitioners are difficult to transform." Master Ciming replied: "It's actually quite easy. The problem lies in those who guide the Dharma not being skilled in teaching." Fenyang said: "Even the sincere people of ancient times took twenty or thirty years to accomplish realization." Ciming responded: "That is not the teaching of sages. Those who truly cultivate the Way can achieve it in a thousand days." Some thought Ciming was speaking recklessly and did not listen. As the Fenyang region was cold, night lectures were suspended. A remarkable monk said to Fenyang: "There are six great beings in your assembly. Why do you not teach the Dharma?" Within three years, six people indeed attained realization. Fenyang once composed a verse: The foreign monk's golden staff shines bright, Coming to Fenyang to request the Dharma. Six individuals become great vessels— Urged and requested, the teaching is spread. <note>Recorded in "West Lake Accounts" and monastic biographies.</note>

投子清和尚畫水菴像求贊曰。嗣清禪人。孤硬無敵。晨昏一齋。脇不至席。深入禪定。離出入息。名達九重。談禪選德。龍顏大悅。賜以金帛。力辭者三。上乃嘉歎真道人也。草木騰煥傳予陋質。炷香請贊。是所謂青出於藍而青於藍者也見畫像。

> The monk Qing of Touzi Temple painted a portrait of Water Hermitage and requested a verse, saying: Heir of Qing, the Chan practitioner, Solitary and unyielding, unmatched in the world. One simple meal at dawn and dusk, His side never touching the mat. Deeply immersed in meditative absorption, Beyond the rise and fall of breath. His name reached the ninefold heavens, Discussing Chan, selecting virtues. The emperor’s countenance greatly pleased, Bestowing gold and silk as gifts. Three times he declined with strength, The sovereign then praised and sighed—a true practitioner of the Way. Grasses and trees glow with radiance, Transmitting my humble form. Incense is lit, a verse requested— This is what is called: “Blue emerges from indigo, yet bluer than indigo.”<note>Seen in the portrait.</note>

水菴曰。佛智先師言。東山演祖嘗謂耿龍學曰。山僧有圓悟。如魚之有水鳥之有翼。故丞相紫巖居士贊曰。師資相可。希遇一時。始終之分。誰能間之。紫巖居士。可謂知言矣。比見諸方尊宿。懷心術以御衲子。衲子挾勢利以事尊宿。主賓交利上下欺侮。安得法門之興叢林之盛乎與梅山潤書。

> Shui'an said: My late teacher Fozhi once said: Ancestor Yan of Dongshan once told Geng Longxue, "This mountain monk has Yuanwu, just as a fish has water and a bird has wings." Therefore, Prime Minister Ziyan praised them, saying: "Teacher and disciple matched so well, a rare encounter of their time. The bond between them from beginning to end—who could come between it?" Prime Minister Ziyan truly understood what he spoke of. Now I observe many respected elders everywhere who harbor cunning minds to control their disciples, while disciples rely on power and profit to serve their elders. Host and guest trade in mutual benefit, superiors and inferiors deceive one another—how can the Dharma flourish and monasteries thrive under such conditions?<note>From a letter to Meishan Run.</note>

水菴曰。動人以言惟要深切言不深切所感必淺。人誰肯懷。昔白雲師祖送師翁住四面。叮嚀曰。祖道凌遲危如累卵。毋恣荒逸。虛喪光陰。復敗至德。當寬容量度。利物存眾。提持此事報佛祖恩。當時聞者孰不感慟。爾昨來召對宸庭。誠為法門之幸。切宜下身尊道以利濟為心。不可矜己自伐。從上先哲謙柔敬畏保身全德。不以勢位為榮。遂能清振一時美流萬世。予慮光景不長。無復面會。故此切囑見投子書。

> Shui'an said: To move people with words, it is essential that they be profound and heartfelt. If words are not profound, the impression they leave will be shallow. Who would then hold them close to heart? Long ago, Patriarch Baiyun saw off our master's master as he took up residence at Simian Temple. With earnest care, he advised: "The ancestral way is in decline, as precarious as a stack of eggs. Do not indulge in idleness and waste your time in vain, lest you further undermine your highest virtue. Be broad-minded and tolerant, benefit others, and preserve the community. Uphold this matter to repay the kindness of the Buddhas and patriarchs." Those who heard this at the time—who among them was not deeply moved? Recently, you were summoned for an audience in the imperial court. This is truly a blessing for the Dharma gate. You must humble yourself, honor the Way, and keep the intention to benefit and aid others. Do not boast of yourself or praise your own merits. The wise ones of the past remained humble, reverent, and cautious, thus preserving themselves and perfecting their virtue. They did not take pride in power or status, and so were able to leave a pure reputation that resonates through the ages. I fear our time together is short, and we may not meet again. Hence, I offer this earnest admonition.<note>See the letter to Touzi.</note>

水菴少倜儻有大志。尚氣節不事浮靡不循細檢。胸次岸谷徇身以義。雖禍害交前。不見有殞穫之色。住持八院經歷四郡。所至兢兢業業以行道建立為心。淳熙五年退西湖淨慈。有偈曰六年灑掃皇都寺。瓦礫翻成釋梵宮。今日功成歸去也。杖頭八面起清風。士庶遮留不止。小舟至秀之天寧。未幾示疾。別眾告終行實。

> In his youth, Shui'an was exceptionally talented and ambitious. He valued integrity and courage, shunning superficiality and never fussing over trivial matters. His mind was as vast as mountains and valleys, and he dedicated himself to righteousness. Even when calamities struck, he never showed a trace of fear or despair. He served as abbot at eight monasteries across four regions, always diligent and devoted, with his heart set on spreading the Dharma and establishing its practice. In the fifth year of the Chunxi era, he retired to Jingci Temple by West Lake. He left behind a verse: For six years I swept the imperial capital's temple, Turning rubble into a palace of the Buddhas. Today, my work complete, I return, With the staff in hand stirring a pure breeze in all directions. Though scholars and commoners tried to hold him back, he could not be stopped. He boarded a small boat to Tianning Temple in Xiuzhou. Not long after, he fell ill, bid farewell to the assembly, and passed away.

月堂昌和尚曰。昔大智禪師慮末世比丘驕惰。特製規矩以防之。隨其器能各設攸司。主居丈室眾居通堂。列十局頭首之嚴肅如官府。居上者提其大綱。在下者理其眾目。使上下相承如身之使臂臂之使指。莫不率從是以前輩遵承翼戴。拳拳奉行者。以先聖之遺風未泯故也。比見叢林衰替。學者貴通才賤守節。尚浮華薄真素。日滋月浸漸入澆漓。始則偷安一時。及玩習既久。謂其理之當然。不謂之非義。不謂之非理。在上者惴惴焉畏其下。在下者睽睽焉伺其上。平居則甘言屈體以相媚悅。得間則狠心詭計以相屠獪。成者為賢。敗者為愚。不復問尊卑之序是非之理彼既為之。此則傚之。下既言之。上則從之。前既行之。後則襲之。烏乎非彥聖之師乘願力積百年之功。其弊固則莫能革矣與舜和尚書。

> Master Chang of the Moon Hall said: In the past, the great Zen master Dazhi, concerned that monks in the degenerate age might become arrogant and lazy, specifically established rules to guard against this. According to each person's capacity, he assigned appropriate duties. The abbot resided in the main quarters, while the community lived in the common hall. He set up ten departments with heads, maintaining a solemn order akin to an official administration. Those in leadership positions upheld the major principles, while those below managed the various details. This ensured that higher and lower levels supported one another, like the body directing the arm, and the arm directing the fingers—all following in unison. Thus, earlier generations respectfully upheld and diligently practiced these rules, because the legacy of the ancient sages had not yet faded. Now I observe the decline of the monastic community. Learners value versatile talent but disdain upholding integrity; they admire superficial elegance but neglect genuine simplicity. Day by day, month by month, they gradually sink into shallowness. At first, they seek temporary comfort and ease. As they grow accustomed to this, they come to see it as natural and right—not recognizing it as improper or unreasonable. Those above anxiously fear those below; those below watch intently, waiting for missteps from those above. In daily interactions, they use sweet words and humble gestures to flatter and please each other. Given an opportunity, they resort to ruthless schemes and deceit to undermine and harm. Success is praised as wise; failure is scorned as foolish. No one any longer considers the order of seniority or the principles of right and wrong. If one does it, others imitate; if those below propose it, those above comply; if earlier ones practiced it, later ones follow suit. Alas! Without a teacher of sage-like virtue, who through vowed determination has accumulated a century of merit, how can such entrenched faults be reformed?<note>From a letter to Master Shun.</note>

月堂住淨慈最久。或謂。和尚行道經年。門下未聞有弟子。得不辜妙湛乎。月堂不對。他日再言之。月堂曰。子不聞。昔人種瓜而愛甚者。盛夏之日方中而灌之瓜不旋踵而淤敗何也。其愛之非不勤。然灌之不以時。適所以敗之也。諸方老宿提挈衲子。不觀其道業內充才器宏遠。止欲速其為人。逮審其道德則淫污。察其言行則乖戾。謂其公正則邪佞。得非愛之過其分乎。是正猶日中之灌瓜也。予深恐識者笑。故不為也北山記聞。

> Master Yuetang resided at Jingci Temple for the longest time. Someone once remarked, "Venerable Master, you have been practicing the Way for many years, yet we have not heard of any disciples under your guidance. Does this not fall short of the profound teachings?" Yuetang did not respond. Another day, the person brought it up again. Yuetang then said, "Have you not heard the story of the man who grew melons and loved them dearly? On a scorching midsummer day, at the height of noon, he watered them. The melons withered and rotted almost immediately. Why? It wasn't that his care was lacking, but he watered them at the wrong time—precisely what ruined them." "Many elders in various monasteries take on disciples without first observing whether their inner practice is sincere and their capacity profound. They only rush to make them 'accomplished.' Yet, upon closer examination, their virtue is found to be tainted, their words and actions contradictory, and their integrity hypocritical. Is this not loving them beyond what is appropriate? It is exactly like watering melons at noon." "I deeply fear being laughed at by those with true insight. That is why I do not do it."

月堂曰。黃龍居積翠。困病三月不出。真淨宵夜懇禱。以至然頂煉臂仰祈陰相。黃龍聞之責曰。生死固吾分也。爾參禪不達理若是。真淨從容對曰。叢林可無克文不可無和尚。識者謂。真淨敬師重法。其誠至此。他日必成大器北山記聞。

> Yuetang said: Huanglong was residing at Jicui Temple and, due to illness, did not emerge for three months. Zhenjing prayed earnestly day and night, even going so far as to burn incense on his head and scorch his arms, looking upward and pleading for hidden assistance. Hearing of this, Huanglong reprimanded him: "Life and death are simply part of my lot. For you to engage in meditation yet fail to grasp the principle to such an extent!" Zhenjing calmly replied: "The monastic community could do without Ke Wen, but it cannot do without you, Master." Those with insight remarked that Zhenjing's reverence for his teacher and the Dharma was so sincere and profound that he would surely accomplish great things in the future.<note>Beishan Jiwen</note>.

月堂曰。黃太史魯直嘗言。黃龍南禪師器量深厚。不為事物所遷。平生無矯飾。門弟子有終身不見其喜怒者。雖走使致力之輩。一以誠待之。故能不動聲氣而起慈明之道。非苟然也一本見黃龍石刻。

> Yuetang said: Scholar Huang Luzhi once remarked, "Zen Master Huanglong Nan possessed profound depth of character, unswayed by external matters. Throughout his life, he was without pretense—some of his disciples never witnessed him display joy or anger in all their years with him. Even toward servants and laborers, he treated everyone with sincerity. It was through this genuine demeanor, without raising his voice or showing agitation, that he revived the Way of Master Ciming. This was no mere accident."

月堂曰。建炎己酉上巳日。鍾相叛於澧陽。文殊導禪師厄於難。賊勢既盛。其徒逸去。師曰。禍可避乎。即毅然處于丈室。竟為賊所害。無垢居士跋其法語曰。夫愛生畏死人之常情。惟至人悟其本不生。雖生而無所愛。達其未嘗滅。雖死而無所畏。故能臨死生禍患之際。而不移其所守。師其人乎。以師道德節義。足以教化叢林垂範後世。師名正導。眉州丹稜人。佛鑒之嗣也一本見廬山岳府惠太師記聞。

> Yuetang said: On the Shangsi Festival in the year Jiyan, Zhong Xiang rebelled in Liyang. Master Wenshu Dao was caught in the disaster. As the rebel forces grew stronger, his disciples fled. The master said: "Can calamity be avoided?" He then resolutely remained in his abbot's quarters, and in the end was killed by the rebels. The layman Wugou wrote a postscript to his recorded sayings: "To cherish life and fear death is human nature. Only the enlightened one realizes that fundamentally there is no birth, so although alive, there is nothing to cherish. He comprehends that there is no extinction, so although dead, there is nothing to fear. Therefore, when facing life, death, and calamity, he does not waver from his principles. Was the master such a person? With the master's virtue, integrity, and righteousness, he is fully capable of teaching the monastic community and setting an example for future generations." The master's name was Zhengdao, a native of Danling, Meizhou, and a successor of Fojian.<note>One version is found in the records of Master Hui of Lushan Yuefu.</note>

心聞賁和尚曰。衲子因禪致病者多。有病在耳目者。以瞠眉努目側耳點頭為禪。有病在口舌者。以顛言倒語胡喝亂喝為禪。有病在手足者。以進前退後指東劃西為禪。有病在心腹者。以窮玄究妙超情離見為禪。據實而論無非是病。惟本色宗師明察幾微。目擊而知其會不會。入門而辨其到不到。然後用一錐一劄。脫其廉纖攻其搭滯。驗其真假定其虛實。而不守一方便昧乎變通。俾終蹈於安樂無事之境。而後已矣語錄。

> Master Xinwen Ben once said, "Many monks fall ill because of their practice of Chan. Some are afflicted in their eyes and ears, taking staring with raised brows, straining their eyes, tilting their ears, or nodding as Chan. Some are afflicted in their speech, taking wild words, twisted phrases, or reckless shouting as Chan. Some are afflicted in their limbs, taking stepping forward or back, pointing east or west as Chan. Some are afflicted in their hearts and minds, taking endless pondering of mysteries, surpassing emotions, or abandoning views as Chan. In truth, all of these are illnesses. Only a genuine master, with keen discernment, can see at a glance whether one has truly grasped it or not, and upon entering the gate, distinguish whether one has arrived or not. Then, with precise guidance—piercing through attachments and breaking through stagnation—they test what is genuine or false, determine what is empty or real, without clinging to a single method or losing sight of flexibility. Only then can one ultimately reach the realm of peace, joy, and effortless ease."

心聞曰。古云。千人之秀曰英。萬人之英曰傑。衲子有智行聞于叢林者。豈非近英傑之士耶。但能勤而參究去虛取實。各得其用。則院無大小眾無多寡。皆從其化矣。昔風穴之白丁。藥山之牛欄。常公之大梅。慈明之荊楚當此之時。悠悠之徒。若以位貌相求。必見而詒之。一旦據師席登華座。萬指圍繞發輝佛祖叔世之光明。叢林孰不望風而靡。矧前輩皆負瑰偉之材英傑之氣。尚能區區於未遇之際。含恥忍垢。混世同波而若是。況降茲者歟。烏乎古猶今也。此猶彼也。若必待藥山風穴而師之。千載一遇也。若必待大梅慈明而友之。百世一出也。蓋事有從微而至著。功有積小而成大。未見不學而有成。不修而先達者。若悟此理師可求友可擇。道可學德可修。則天下之事何施而不可。古云。知人誠難聖人所病。況其他乎與竹菴書。

> The mind hears and says: The ancients taught that among a thousand people, the outstanding one is called "heroic"; among ten thousand heroes, the exceptional one is called "illustrious." When a monk possesses wisdom and conduct that becomes known throughout the monastic community, is he not close to being a heroic and illustrious person? If only one can diligently investigate, discard the empty and grasp the real, each finding their proper use, then regardless of whether the monastery is large or small, or whether the assembly is many or few, all will follow their transformation. In the past, Fengxue was among ordinary folk, Yaoshan tended the ox pen, Changgong lived at Damei, and Ciming dwelt in Jingchu. At that time, if the common crowd had sought them by status and appearance, they would surely have met them with disdain. Yet once these masters ascended the teacher's seat, mounted the splendid throne, and were surrounded by countless disciples, they radiated the light of the Buddhas and patriarchs in a declining age. What monastic community would not bow to their influence? Moreover, these predecessors all carried within them rare talents and heroic, illustrious spirits. Still, they were able to humble themselves in times of obscurity, enduring shame and bearing disgrace, mingling with the world and flowing with its currents. If they could be so, how much more should those who come after them? Alas! The past is like the present; this is like that. If one must wait for a Yaoshan or a Fengxue to take as teacher, such encounters come but once in a thousand years. If one must wait for a Damei or a Ciming to befriend, such figures appear but once in a hundred generations. Generally, affairs develop from subtle beginnings to prominent ends; achievements accumulate from small efforts into great accomplishments. Never has it been seen that one attains success without learning, or reaches understanding without cultivation. If one awakens to this principle, then teachers can be sought, friends can be chosen, the Way can be studied, and virtue can be cultivated. Then, what undertaking in all the world cannot be accomplished? The ancients said: "To know people is truly difficult—even the sages considered it a trouble." How much more so for others?<note>Letter to Zhuan</note>

心聞曰。教外別傳之道。至簡至要。初無他說。前輩行之不疑。守之不易。天禧間雪竇以辯博之才。美意變弄求新琢巧。繼汾陽為頌古。籠絡當世學者。宗風由此一變矣。逮宣政間。圓悟又出己意離之為碧巖集。彼時邁古淳全之士。如寧道者死心靈源佛鑒諸老。皆莫能迴其說。於是新進後生珍重其語。朝誦暮習謂之至學。莫有悟其非者。痛哉。學者之心術壞矣。紹興初。佛日入閩見學者牽之不返。日馳月騖浸漬成弊。即碎其板闢其說。以至祛迷援溺剔繁撥劇摧邪顯正。特然而振之。衲子稍知其非而不復慕。然非佛日高明遠見乘悲願力救末法之弊。則叢林大有可畏者矣與張子韶書。

拙菴佛照光和尚。初參雪堂於薦福。有相者一見而器之。謂雪堂曰。眾中光上座。頭顱方正。廣顙豐頤。七處平滿。他日必為帝王師。孝宗皇帝淳熙初。召對稱旨。留內觀堂七宿。待遇優異。度越前來。賜佛照之名聞于天下記聞。

拙菴謂虞尹文丞相曰。大道洞然本無愚智。譬如伊呂起於耕漁為帝王師。詎可以智愚階級而能擬哉。雖然非大丈夫。其孰能與焉廣錄。

拙菴曰。璇野菴常言。黃龍南禪師寬厚忠信恭而慈愛。量度凝遠博學洽聞。常同雲峯悅遊湖湘避雨樹下。悅箕踞相對。南獨危坐。悅瞋目視之曰。佛祖妙道不是三家村古廟裏土地作死模樣。南稽首謝之。危坐愈甚。故黃太史魯直稱之曰。南公動靜不忘恭敬真叢林主也幻菴集。

拙菴曰率。身臨眾要以智遣妄。除情須先覺。背覺合塵則心蒙蔽矣。智愚不分則事紊亂矣晝監寺書。

拙菴曰。佛鑑住太平。高菴充維那。高菴齒少氣豪。下視諸方。少有可其意者。一日齋時鳴楗。見行者別器置食于佛鑑前。高菴出堂厲聲曰。五百僧善知識作遮般去就。何以範模後學。佛鑑如不聞見。逮下堂詢之。乃水齏菜。蓋佛鑑素有脾疾不食油。故高菴有愧。詣方丈告退。佛鑑曰。維那所言甚當。緣惠懃病乃爾甞聞聖人言。以理通諸礙。所食既不優於眾。遂不疑也。維那志氣明遠。他日當柱石宗門。幸勿以此芥蔕。逮佛鑑遷智海。高菴過龍門。後為佛眼之嗣。

拙菴曰。大凡與官員論道酬酢。須是剗去知解勿令他坐在窠窟裏。直要單明向上一著子。妙喜先師嘗言。士大夫相見有問即對。無問即不可。又須是箇中人。始得此語有補於時。不傷住持之體。切宜思之與興化普菴書。

拙菴曰。地之美者善養物。主之仁者善養士。今稱住持者。多不以眾人為心。急己所欲惡聞善言。好蔽過惡恣行邪行。徒快一時之意。返被小人就其好惡取之。則住持之道。安得不危乎與洪老書。

拙菴謂野菴曰。丞相紫巖居士言。妙喜先師。平生以道德節義勇敢為先。可親不可疎。可近不可迫。可殺不可辱。居處不淫。飲食不溽。臨生死禍患視之如無。正所謂干將鏌鎁難與爭鋒。但虞傷闕耳。後如紫巖之言幻菴記聞。

拙菴曰。野菴住持。通人情之始終。明叢林之大體。嘗謂予言。為一方主者。須擇有志行衲子相與毘贊。猶𩬊之有梳面之有鑑。則利病好醜不可得而隱矣。如慈明得楊岐。馬祖得百丈。以水投水莫之逆也幻菴集。

拙菴曰。末學膚受徒貴耳賤目。終莫能究其奧妙。故曰。山不厭高。中有重巖積翠。海不厭深。內有四溟九淵。欲究大道要在窮其高深。然後可以照燭幽微應變不窮矣與覲老書。

拙菴謂尤侍郎曰。聖賢之意。含緩而理明。優游而事顯。所用之事不期以速成。而許以持久。不許以必進。而許以庶幾。用是推聖賢之意。故能亘萬世而持之無過失者乃爾幻菴集。

侍郎尤公曰。祖師以前無住持事。其後應世行道迫不得已。然居則蓬蓽取蔽風雨。食則麁糲取充饑餒。辛苦憔悴有不堪其憂。而王公大人至有願見而不可得者。故其所建立。皆磊磊落落驚天動地。後世不然。高堂廣廈。美衣豐食。頤指如意於是波旬之徒。始洋洋然動其心。趑趄權門搖尾乞憐。甚者巧取豪奪。如正晝攫金。不復知世間有因果事。妙喜此書。豈特為博山設。其拈盡諸方自來習氣不遺毫𩬊。如飲滄公上池之水洞見肝腑。若能信受奉行。安用別求佛法見靈隱石刻。

侍郎尤公謂拙菴曰。昔妙喜中興臨濟之道於凋零之秋。而性尚謙虛未甞馳騁見理。平生不趨權勢不苟利養。嘗曰。萬事不可佚豫為。不可奢態持。蓋有利於時而便於物者。有其過而無其功者。若縱之奢佚則不濟矣。不肖佩服斯言。遂為終身之戒。老師昨者遭遇主上留宿觀堂。實為佛法之幸。切冀不倦悲願。使進善之途開明。任眾之道益大。庶幾後生晚輩。不謀近習。各懷遠圖。豈不為叢林之利濟乎然侍者記聞。

密菴傑和尚曰。叢林興衰在於禮法。學者美惡在乎俗習。使古之人巢居穴處㵎飲木食行之於今時。則不可也。使今之人豐衣文采飯粱囓肥行之於古時。亦不可也。安有他哉。習不習故。夫人朝夕見者為常。必謂天下事正宜如此。一旦驅之就彼去此。非獨生疑而不信。將恐亦不從矣。用是觀之。人情安於所習駭其未見。是其常情。又何足怪與施司諫書。

密菴謂悟首座曰。叢林中。惟浙人輕懦少立。子之才器宏大量度淵容。志尚端確加以見地穩密。他日未易言。但自韜晦無露圭角。毀方瓦合持以中道。勿為勢利少枉。即是不出塵勞而作佛事也與笑菴書。

密菴曰。應菴先師嘗言。賢不肖相返不得不擇。賢者持道德仁義以立身。不肖者專勢利詐佞以用事。賢者得志必行其所學。不肖者處位多擅私心。妬賢嫉能嗜慾苟財。靡所不至。是故得賢則叢林興。用不肖則廢。有一于斯必不能安靜見岳和尚書。

密菴曰。住持有三莫。事繁莫懼。無事莫尋。是非莫辨。住持人達此三事。則不被外物所惑矣慧侍者記聞。

密菴曰。衲子履行。傾邪素有不善之迹者。叢林互知。此不足疾。惟眾人謂之賢。而內實不肖者。誡可疾也與普慈書。

密菴謂水菴曰。人有毀辱當順受之。詎可輕聽聲言妄陳管見。大率便佞有類邪巧多方。懷險詖者好逞私心。起猜忌者偏廢公議。蓋此輩趨尚狹促所見暗短。固以自異為不群。以沮議為出眾。然既知我所用終是而毀謗固自在彼。久而自明不須別白。亦不必主我之是而訐觸於人。則庶可以為林下人也與水菴書。

自得輝和尚曰。大凡衲子誠而向正。雖愚亦可用。佞而懷邪。雖智終為害。大率林下人操心不正。雖有才能而終不可立矣見簡堂書。

自得曰。大智禪師特剏清規。扶救末法比丘不正之弊。由是前賢遵承拳拳奉行。有教化。有條理。有始終。紹興之末。叢林尚有老成者。能守典刑。不敢斯須而去左右。近年以求失其宗緒。綱不綱紀不紀。雖有綱紀安得而正諸。故曰。舉一綱則眾目張。弛一機則萬事墮。殆乎綱紀不振叢林不興。惟古人體本以正末。但憂法度之不嚴。不憂學者之失所。其所正在於公。今諸方主者。以私混公以末正本。上者苟利不以道。下者賊利不以義。上下謬亂賓主混淆。安得衲子向正而叢林之興乎與尤侍郎書。

自得曰。良玉未剖瓦石無異。名驥未馳駑駘相雜。逮其剖而瑩之馳而試之。則玉石駑驥分矣。夫衲子之賢德而未用也。混於稠人中竟何辨別。要在高明之士。以公論舉之。任以職事。驗以才能。責以成務。則與庸流逈然不同矣與或菴書。

或菴體和尚。初參此菴元布袋於天台護國。因上堂。舉龐馬選佛頌。至此是選佛場之句。此菴喝之。或菴大悟。有投機頌曰。商量極處見題目。途路窮邊入試場。拈起毫端風雨快。遮回不作探花郎。自此匿跡天台。丞相錢公象先慕其為人。乃以天封招提勉令應世。或菴聞之曰。我不解懸羊頭賣狗肉也。即宵遁去。

乾道初。瞎堂住國清。因見或菴讚圓通像曰。不依本分。惱亂眾生。瞻之仰之。有眼如盲。長安風月貫今昔。那箇男兒摸壁行。瞎堂驚喜曰。不謂此菴有此兒。即遍索之。遂得於江心。固於稠人中。請克第一座天台野錄。

或菴乾道初。翩然訪瞎堂于虎丘。姑蘇道俗聞其高風。即詣郡舉請住城中覺報。或菴聞之曰。此菴先師囑我。他日逢老壽止。今若合符契矣。遂忻然應命。蓋覺報舊名老壽菴也虎丘記聞。

或菴入院後。施主請小參。曰道常然而不渝。事有弊而必變。昔江西南岳諸祖。若稽古為訓考其當否。持以中道務合人心。以悟為則。所以素風凌然逮今未泯。若約衲僧門下。言前薦得屈我宗風。句下分明沈埋佛祖。雖然如是。行到水窮處。坐看雲起時。由是緇素喜所未聞。歸者如市語錄異此。

或菴既領住持。士庶翕然來歸。衲子傳至虎丘。瞎堂曰。遮箇山蠻杜拗子。放拍盲禪治爾那一隊野狐精。或菴聞之以偈答曰。山蠻杜拗得能憎。領眾匡徒似不曾。越格倒拈苕菷柄。拍盲禪治野狐僧。瞎堂笑而已記聞。

或菴謂侍郎曾公逮曰。學道之要如衡石之定物。持其平而已。偏重可乎。推前近後。其偏一也。明此可學道矣見曾公書。

或菴曰。道德乃叢林之本。衲子乃道德之本。住持人棄厭衲子。是忘道德也。道德既忘。將何以修教化整叢林誘來學。古人體本以正末。憂道德之不行。不憂叢林之失所。故曰。叢林保於衲子。衲子保於道德。住持無道德則叢林廢矣見簡堂書。

或菴曰。夫為善知識要在知賢不在自賢。故傷賢者愚。蔽賢者暗。嫉賢者短。得一身之榮。不如得一世之名。得一世之名。不如得一賢衲子。使後學有師叢林有主也與圓極書。

或菴遷焦山之三載。寔淳熙六年八月四日也。先示微恙。即手書并硯一隻。別郡守侍郎曾公逮。至中夜化去。公以偈悼之曰。翩翩隻履逐西風。一物渾無布袋中。留下陶泓將底用。老夫無筆判虛空行狀。

瞎堂遠和尚謂或菴曰。人之才器自有大小。誠不可教。故楮小者不可懷大。綆短者不可汲深。鴟鵂夜撮蚤察秋毫。晝出瞋目之不見丘山。蓋分定也。昔靜南堂傳東山之道。頴悟幽奧深切著明。逮應世住持。所至不振。圓悟先師歸蜀。同範和尚訪之大隨。見靜率略凡百弛廢。先師終不問。回至中路。範曰。靜與公為同參道友。無一言啟迪之何也。先師曰。應世臨眾要在法令為先。法令之行在其智能。能與不能以其素分。豈可教也。範頷之虎丘記聞。

瞎堂曰。學道之士要先正其心。然後可以正己正物。其心既正則萬物定矣。未聞心治而身亂者。佛祖之教由內及外。自近至遠。聲色惑於外。四肢之疾也。妄情發於內。心腹之疾也。未見心正而不能治物。身正而不能化人。蓋一心為根本。萬物為枝葉。根本壯實枝葉榮茂。根本枯悴枝葉夭折。善學道者先治內以敵外。不貪外以害內。故導物要在清心。正人固先正己。心正己立。而萬物不從化者。未之有也與顏侍郎書。

簡堂機和尚。住番陽筦山僅二十載。羹藜飯黍若絕意於榮達。嘗下山聞路旁哀泣聲。簡堂惻然逮詢之。一家寒疾僅亡兩口。貧無斂具。特就市貸棺葬之。鄉人感嘆不已。侍郎李公椿年謂士大夫曰。吾鄉機老有道衲子也。加以慈惠及物。筦山安能久處乎。會樞密汪明遠宣撫諸路達于九江。郡守林公叔達虛圓通法席迎之。簡堂聞命乃曰。吾道之行矣。即忻然曳杖而來。登座說法。曰圓通不開生藥鋪。單單只賣死猫頭。不知那箇無思算。喫著通身冷汗流。緇素驚異。法席因茲大振懶菴集。

簡堂曰。古者修身治心。則與人共其道。興事立業。則與人共其功。道成功著。則與人共其名。所以道無不明功無不成名無不榮。今人則不然。專己之道。惟恐人之勝於己。又不能從善務義。以自廣也。專己之功。不欲他人有之。又不能任賢與能。以自大也。是故道不免於蔽。功不免於損。名不免於辱。此三者乃古今學者之大分也。

簡堂曰。學道猶如種樹。方榮而伐之。可以給樵薪。將盛而伐之。可以作榱桷。稍壯而伐之。可以充楹枋。老大而伐之。可以為樑棟。得非取功遠而其利大乎。所以古之人惟其道固大而不狹。其志遠奧而不近。其言崇高而不卑。雖適時齟齬窮於饑寒殆亡丘壑。以其遺風餘烈。亘百千年後人猶以為法而傳之。鄉使狹道苟容邇志求合卑言事勢。其利止榮於一身。安有餘澤溥及于後世哉與李侍郎二書。

簡堂淳熙五年四月。自天台景星巖再赴隱靜。給事吳公芾佚老于休休堂。和淵明詩十三篇送行。其一曰。我自歸林下。已與世相疎。賴有善知識。時能過吾廬。伴我說道話。愛我讀佛書。既為巖上去。我亦為膏車。便欲展我鉢。隨師同飯蔬。脫此塵俗累。長與巖石居。此巖固高矣。卓出山海圖。若比吾師高。此巖還不如二我生山窟裏。四面是孱顏。有巖號景星。欲到知幾年。今始信奇絕。一覽小眾山。更得師為主。二妙未易言三我家湖山上。觸目是林丘。若比茲山秀。培塿固難儔。雲山千里見。石泉四時流。我今纔一到。已勝五湖遊四我年七十五。木末掛殘陽。縱使身未逝。亦能豈久長。尚冀林間住。與師共末光。孤雲俄暫出。遠近駭蒼黃五愛山端有素。拘俗亦可憐。昨守當塗郡。不識隱靜山。羨師來又去。愧我復何言。尚期無久住。歸送我殘年六師心如死灰。形亦如槁木。胡為衲子歸。似響答空谷。顧我塵垢身。正待醍醐浴。更願張佛燈。為我代明燭七扶疎巖上樹。入夏總成陰。幾年荊棘地。一旦成叢林。我方與衲子。共聽海潮音。人生多聚散。離別忽驚心八我與師來往。歲月雖未長。相看成二老。風流亦異常。師宴坐巖上。我方為聚糧。倘師能早歸。此樂猶未央。九紛紛學禪者腰包競奔走。纔能說葛藤。癡意便自負。求其道德尊。如師蓋稀有。願傳上乘人。永光臨濟後十吾邑多緇徒。浩浩若雲海。大機久已亡。賴有小機在。仍更與一岑。純全兩無悔。堂堂二老禪。海內共期待十一古無住持事。但只傳法旨。有能悟色空。便可超生死。庸僧昧本來。豈識西歸履。買帖坐禪床。佛法將何恃十二僧中有高僧。士亦有高士。我雖不為高。心麁能知止。師是箇中人。特患不為爾。何幸我與師。俱是隣家子十三師本窮和尚。我亦窮秀才。忍窮俱已徹。老肯不歸來。今師雖暫別。泉石莫相猜。應緣聊復爾。師豈有心哉景星石刻。

給事吳公謂簡堂曰。古人灰心泯智於千巖萬壑之間。㵎飲木食若絕意於功名。而一旦奉紫泥之詔。韜光匿跡於負樁賤役之下。初無念於榮達。而卒當傳燈之列。故得之於無心。則其道大其德宏。計之於有求。則其名卑其志狹。惟師度量凝遠繼踵古人。乃能棲遲於筦山一十七年。遂成叢林良器。今之衲子。內無所守外逐紛華。少遠謀無大體。故不能扶助宗教。所以不逮師遠矣高侍者記聞。

簡堂曰。夫人常情罕能無惑。大抵蔽於所信。阻於所疑。忽於所輕溺於所愛。信既偏則聽言不考其實。遂有過當之言。疑既甚則雖實而不聽其言。遂有失實之聽。輕其人則遺其可重之事。愛其事則存其可棄之人。斯皆苟縱私懷不稽道理。遂忘佛祖之道。失叢林之心。故常情之所輕。乃聖賢之所重。古德云。謀遠者先驗其近。務大者必謹於微。將在博採而審用其中。固不在慕高而好異也與吳給事書。

簡堂清明坦夷慈惠及物。衲子稍有詿誤。蔽護保惜以成其德。嘗言。人誰無過。在改之為美。住鄱陽筦山日。適值隆冬雨雪連作。饘粥不繼師如不聞見。故有頌曰。衲被蒙頭燒榾柮。不知身在寂寥中。平生以道自適。不急於榮名。赴廬山圓通請日。拄杖草屨而已。見者色莊意解。九江郡守林公叔達目之曰。此佛法中津梁也。由是名重四方。其去就真得前輩體格。歿之日。雖走使致力為之涕下。

侍郎張公孝祥致書謂楓橋演長老曰。從上諸祖無住持事。開門受徒迫不得已。像法衰替乃至有實封投狀買院之說。如鄉來楓橋紛紛皆是物也。公之出處人具知之。啐啄同時元不著力。有緣即住緣盡便行。若裨販之輩欲要此地造地獄業。不若兩手分付為佳耳寒山寺石刻。

慈受深和尚謂徑山訥和尚曰。二三十年來禪門蕭索殆不堪看。諸方長老奔南走北不知其數。分煙散眾滿目皆是。惟師兄神情不動坐享安逸。豈可與碌碌者同日而語也。欽歎欽歎。此段因緣自非道充德實行解相應。豈多得也。更冀勉力誘引後昆。使曹源涸而復漲。覺樹凋而再春。實區區下懷之望也筆帖。

靈芝照和尚曰。讒與謗同邪異邪。曰讒必假謗而成。蓋有謗而不讒者。未見讒而不謗者也。夫讒之生也。其始因於憎嫉。而終成於輕信。為之者諂佞小人也。古之人有輸忠以輔君者。盡孝以事親者。抱義以結友者。雖君臣之相得父子之相愛。朋友之相親。一日為人所讒。則反目攘臂擯逐離間。至於相視如寇讎。雖在古聖賢所不能免也。然有初不能辯久而後明者。有生不能辯死而後明者。有至死不能辯終古不能明者。不可勝數矣。子游曰。事君數斯辱矣。朋友數斯疏矣。此所以誡人遠纔也。嗚呼纔與謗不可不察也。且經史載之。不為不明。學者覽之。莫不知其非。往往身自陷於讒口噎欝至死。不能自明者是必怒。受讒者之不察為讒者之諂佞也。至有群小至其前復讒於他人。則又聽之以為然。是可謂聰明乎。蓋善為讒者。巧便鬪構迎合蒙蔽。使其瞢然如為鬼所魅。至有終身不能察者。孔子曰。浸潤之譖膚受之愬。言其浸潤之來不使人預覺。雖曾參至孝。母必疑其殺人。市非林藪。人必疑其有虎。間有不行焉者。則謂之明遠君子矣。予以愚拙疎懶不喜諂附妄悅於人遂多為人所讒謗。予聞之竊自省曰。彼言果是歟。吾當改過。彼則我師也。彼言果非歟。彼亦徒為耳。焉能浼我哉。於是耳雖聞之而口未嘗辯。士君子察不察在彼才識明不明耳。吾孰能申其枉直求知於人哉。然且不知久而後明邪。後世而後明邪。終古不明邪。文中子曰。何以息謗曰無辯。吾當事斯語矣芝圖集。

懶菴樞和尚曰。學道人當以悟為期。求真善知識決擇之。絲頭情見不盡。即是生死根本。情見盡處須究其盡之所以。如人長在家愁什麼家中事不辦。溈山云。今時人雖從緣得一念頓悟自理。猶有無始習氣未能頓盡。須教渠淨除現業流識。即是修也。不可別有行門令渠趣向。溈山古佛故能發此語。如或不然眼光落地時。未免手脚忙亂依舊如落湯螃蟹也。

懶菴曰。律中云。僧物有四種。一者常住常住。二者十方常住。三者現前常住。四者十方現前常住。且常住之物。不可絲毫有犯。其罪非輕。先聖後聖非不丁寧。往往聞者未必能信信者未必能行。山僧或出或處。未嘗不以此切切介意。猶恐有所未至。因述偈以自警云。十方僧物重如山。萬劫千生豈易還。金口共譚曾未信。他年爭免鐵城關。人身難得好思量。頭角生時歲月長。堪笑貪他一粒米。等閒失却半年糧。

懶菴曰。涅槃經云。若人聞說大涅槃一句一字。不作字相。不作句相。不作聞相。不作佛相。不作說相。如是義者名無相相。達磨大師航海而來不立文字者。蓋明無相之旨。非達磨自出新意別立門戶。近世學者不悟斯旨。意謂禪宗別是一種法門。以禪為宗者非其教。以教為宗者非其禪。遂成兩家之說。互相詆呰譊譊不能自已。噫所聞淺陋一至於此。非愚即狂。甚可歎息也心地法門。

## 禪林寶訓卷第四